CHAPTER IX THE CHURCHES

The English have one sauce. But the number of their religions is as the sands of the sea. Roughly speaking, they divide themselves religiously into two classes—Anglicans and Nonconformists. The Anglicans, one may say, are reformed Catholics; the Nonconformists, reformed Anglicans. Apparently all English religions—with the exception, of course, of the Catholic religion, which is not counted—date from or since the Reformation. We know what the Reformation means in Scotland, though the English notion of it seems to be a trifle vague. We also know in Scotland what religion means. I doubt if the English have any such knowledge. One has only to visit an average[Pg 80] Anglican or Nonconformist church on the Sabbath to perceive that in England religion is under a cloud and has almost ceased to be a spiritual matter. In the first place, you will notice that the congregation is for the most part composed of women and children. Englishmen are too busy or too bored to go to church on the Sabbath. What little faith, what little religious fervour or feeling, they ever possessed has been knocked out of them, and they no longer go to church. And this change has been accomplished, not by the failure of dogmas, not by the spread of free-thought, not by secularists, anti-clericalists, or philosophers, but simply by an indolent clergy on the one hand and cheap railway fares on the other. The mediocre preacher and the new-fangled English week-end have emptied the churches of England's manhood. The women and children are left, a puling, bemused crowd, and to these the English shepherds and pastors blate their cheap ritual and read their ill-considered sermons.

It is curious to note how easily an English[Pg 81] parson or Nonconformist minister can make a reputation for greatness as a preacher. Let him be just a little more competent than the average, and people flock to hear him. I doubt if there is a really great preacher alive in England to-day. Yet there are three or four who pass for great, and who are supposed to be in line with St. Paul, John Knox, and Wesley. To give instances would be invidious, but I have no hesitation in asserting that the preachments offered in London at the three or four great churches which are supposed to enshrine orators are, as a rule, exceedingly feeble efforts, tricked out with gauds and mannerisms, packed with trite sentiment, and utterly devoid of doctrine, inspiration, and value. There are not three bishops on the English bench that can furnish forth a sermon worth going fifty yards to hear. There is not a Nonconformist minister who has a soul above stodginess, convention, and a convenient if threadbare Scriptural tag. The Salvation Army, perhaps, have the fervour and the courage, but[Pg 82] they lack wisdom, and they have no art. The Congregationalists have some of the wisdom and a touch of the art, but they have no fervour. Indeed, wherever you turn you find that the recognised English religionists have given themselves up to a decadent, Hebraic emotion, and let the solid things of the spirit—the Hebraic culture, the Hebraic vision, the Hebraic passion—pass by them.

Gradually the churches of this remarkable country are ceasing to have anything to do with religion at all. "Religion be hanged!" say those that run them. "Religion no longer appeals to the wayward, stony-hearted, over-driven, half-educated English populace. What is wanted is social brightness and warmth, the religion of brotherhood and the full belly; so that we will give magic-lantern entertainments in our churches on the Lord's Day, we will go in 'bald-headed' for pleasant Sunday afternoons, hot coffee and veal-and-ham pies, and screws of tobacco given away at the doors, wrapped up in a tract, which you are at liberty either to read[Pg 83] or to light your pipe with." As for the English priests that had the authority of God, they are no longer sure whether they have that authority or not. Of course, they believe they have it in a sacerdotal, canonical, and private way; but not one of them dare stand up and swear by his powers publicly. The bishops are all for peace and quietness. "If you please, we are your friends, and not your masters," say they to their clergy; and their clergy, to use an English vulgarism, "wink the other eye." And the clergy, too, in turn are the friends and not the masters of common men; they are so much your friends, indeed, that, providing you mount a silk hat on Sunday and put a penny on the plate, you can depend upon a friendly shake of the hand and a kindly grin of recognition six days in the week, even though you happen to be a bookmaker or the keeper of a bucket-shop. For the Nonconformist clergy, if clergy they may be called, they speak humorously at tea-parties, they enter into hat-trimming competitions at bazaars, and[Pg 84] they play principal guest at the tables of over-fed tradesmen. There is not a man amongst them who can say boo to a goose. There is not a man amongst them who as a social unit is worth the ￡150 a year and a manse, with ￡10 per annum for each child, that a glozing, unintellectual English congregation hands over to him. Out of the ease and security and respectability and dolce far niente which the Church of England provides for a considerable proportion of her priests, she has managed to evolve a few scholars, a few men of letters, perhaps an odd saint or two, and an odd man of temperament and mark. But what have the English Nonconformists produced? Dr. Horton and Dr. Parker, and that G.R. Sims of religionists, the Rev. Hugh Price Hughes. To this distinguished triumvirate—though the English Nonconformists will hold up pious hands of horror at the notion—one may add that valiant thumper of the pulpit drum, General Booth, who is doing a work in religious decadence and bathoticism which it[Pg 85] will take centuries to undo. Want of heart and want of mind, coupled with the blessed spirit of tolerance, have indeed played havoc with the English Churches.

The loosening of the grip of the Church on English society has, of course, not been without its results on English morals and on English society at large. There is a general feeling abroad that religion is played out, that the system of Hebrew ethics which has been drilled into the English blood by generations of the faithful was all very well for the faithful, but is altogether impracticable and out of harmony with the present intelligent times. You will find Englishmen nowadays complaining that the taint of spiritualism, asceticism, and ethical faith which they have inherited from their people is a source of hindrance to them in the matter of their commercial or social progress, and their lives are spent in an endeavour to eradicate or to triumph over that taint. The Archbishop of Canterbury could not run a tea-shop by the rules laid down in the Sermon on the Mount,[Pg 86] they will tell you; and, what is worse, the Archbishop of Canterbury agrees with them. "Take all thou hast, and give it to the poor" is out of the question even for Dr. Horton. Since those blessed words were said, we are told, the Poor Law has sprung up; we give all that is necessary for pauperism in the poor-rate; and, thanks to the excellence of our social system, it is now impossible for man, woman, or child to die of starvation, provided only that they will work. I have heard it stated by an English Nonconformist minister that his chief complaint against the Roman Catholic community in his district was their habit of being over-liberal to the poor. "No man is refused," observed my Nonconformist friend, "no matter how dissolute or idle or irreligious he may be."

Then in the large question of the employment of human flesh and blood to make money for you, the modern Englishman finds that he must either tear the effects of his religious bringing-up out of his heart, or forego the possibility of becoming really rich,[Pg 87] don't you know. It is all a matter of supply and demand; and if the mass of humanity live starved lives and die daily in order that I may be fat and warm and cultured and possessed of surpluses at banks, it is not my fault. You must really blame supply and demand. With this fine phrase on his lips, the English capitalist confutes all the philosophies and sets his foot on the majority of the decencies of life. Of course, I shall be told that the prince and chief of all hide-bound industrial capitalists is Mr. Andrew Carnegie, who happens to be a Scot. And I cheerfully admit that Mr. Carnegie is a very serious case in point. But for our one Mr. Carnegie, the English have fifty Mr. Carnegies. They may not be so rich or so famous; but there they are, and the blood and spirit of the English people suffer accordingly. The religion of the wealthy does not prevent them from grinding the face of the poor; and the religion of the middle classes is of pretty much the same order. It is at the hands of the English middle classes that the English poor[Pg 88] suffer a further and a bitterer depredation. For when you have earned money hardly, you want good goods for it; and the English middle classes, who are nearly all shopkeepers, either directly or indirectly, make a point of palming off on you the very worst goods the law will allow them to sell.

And, in spite of all, the churches continue to open their doors, new churches continue to be built, million-pound funds are raised, the missionary speeds over the blue wave to the succour of the 'eathen, and English women and children have their pleasant Sunday afternoons, and bishops keep high-stepping horses; Church and State are grappled together with hooks of steel, and England is a Christian country. Till the churches get out of their slippers and their sloth and their tea-bibbing and their tolerance, matters will go on in the same old futile, scandalous way. If they are to have charge and direction of the soul of man, they must remember that the soul of man is a greater thing than ease, and a greater thing than the Church; they[Pg 89] must not play with the immortal part of humanity, and they must not trifle with the things which they believe to be of God. In no other country save England would such churches and such priests as the English now possess be tolerated or supported; it is the English decadence which has rendered Englishmen blind to the stupidity and banality of their pastors and spiritual guides, and it is the English easy-heartedness which permits the game of cant and cadge and sham to go on unchecked.